關於這本有聲書
There seems not to exist a word—for words are old while meanings may be new—which answers exactly to what I shall speak of as Intelligence. But space being short for what has to be said, I will not waste any in preliminary definitions. That which I mean by Intelligence will become evident by what I expect from its presence and attribute to its absence. I start from the assumption that it already exists, however insufficiently; and I deduce from what it has done that its nature is to intensify and extend. Whether this will be witnessed in the near future, or whether it may be checked by adverse circumstances, is no concern of mine. Writers of this series, and several others besides, have enlarged on the political and economic contingencies to which Intelligence, or persons presumed to have it, seem likely to be exposed. Whether Intelligence may become the weapon of a dominant caste, as was the hope of Comte, of Renan, and, at one moment, of Mr. H. G. Wells; or whether, as proposed by M. Charles Maurras, Intelligence shall be honoured with a subordinate function in some sort of Fascist State, I am inadequate to judge. Nor do I even feel certain that history has shown, or economic theory demonstrated, that Intelligence can be bullied or starved out of existence. Meanwhile let me confess that what I have to say about the Future of Intelligence is the expression as much of my hopes as of my convictions, both, however, arising from a longish experience of changes already brought about, and changes beginning to be brought about, by the particular, and perhaps rather modern, something I mean by Intelligence. What I mean, and what, under restriction to that meaning, appears to me likely or desirable. By underlining these personal pronouns, I am able to forestall the mention of one great change which Intelligence is already initiating, namely, the recognition and avowal that what one thinks (as distinguished from what primers, manuals and other authorities have taught one to believe) is—well, just what one does think, and neither the consensus of human opinion nor the revelation of the Deity’s irrefragable truth.
Returning to the word Intelligence, the meaning I attach to it will become sooner obvious by clearing away some misconceptions thereof which may occur to my reader. And first: The Intelligence whose future interests me is not the same thing as the Intelligentsia. Those of us who belong to that class presumably possess Intelligence, since we live, or try to live, by its exercise. But it is no monopoly of ours, nor do we always employ it in the manner which answers to my meaning. For living on or by its employment may, as is often seen among men of science and philosophers, result in their capital of natural Intelligence being sunk in a few enterprises of especial value, leaving them, as in the notorious case of Dr. Faust, but a scanty balance for current use and pleasure. I have brought in the word pleasure because the pleasantness of its varied exercise is one of the chief characteristics of what I mean by Intelligence, fostering that nimbleness, elasticity, hence also pervasiveness, which makes it a chief factor of human progress, as well as one of progressive mankind’s indisputable marks and unalienable rewards. Now these same pleasant properties, so often sacrificed by very studious persons, turn Intelligence into the stock-in-trade (eked out with plentiful surrogates) of that other branch of the Intelligentsia, those who make a livelihood by living down to their readers, relieving their boredom, lapping their thick skins in sentimentality, and keeping up the sooty flame of their collective passions; for alas, the Man of Letters is tempted to serve his public not merely as an unconsidered jester but as a respected moral guide.
